Ecological research and conservation practice frequently raise difficult and varied ethical questions for scientific investigators and managers, including duties to public welfare, nonhuman individuals (i.e., animals and plants), populations, and ecosystems. The field of environmental ethics has contributed much to the understanding of general duties and values to nature, but it has not developed the resources to address the diverse and often unique practical concerns of ecological researchers and managers in the field, lab, and conservation facility. The emerging field of “ecological ethics” is a practical or scientific ethics that offers a superior approach to the ethical dilemmas of the ecologist and conservation manager. Even though ecological ethics necessarily draws from the principles and commitments of mainstream environmental ethics, it is normatively pluralistic, including as well the frameworks of animal, research, and professional ethics. It is also methodologically pragmatic, focused on the practical problems of researchers and managers and informed by these problems in turn. The ecological ethics model offers environmental scientists and practitioners a useful analytical tool for identifying, clarifying, and harmonizing values and positions in challenging ecological research and management situations. Just as bioethics provides a critical intellectual and problem-solving service to the biomedical community, ecological ethics can help inform and improve ethical decision making in the ecology and conservation communities.
The field of environmental ethics concerns human beings’ ethical relationship with the natural environment. While numerous philosophers have written on this topic throughout history, environmental ethics really only developed into a specific philosophical discipline in the 1970s. The reason for this emergence was no doubt due to the increasing awareness in the 1960s of the effects that technology, industry, economic expansion and population growth were having on the environment. The development of such awareness was aided by the publication at this time of two important books. Rachel Carson’s Silent Spring, first published in 1962, alerted readers to how the widespread use of chemical pesticides was posing a serious threat to public health and was also leading to the destruction of wildlife. Of similar significance was Paul Ehrlich’s 1968 book, The Population Bomb, which warned of the devastating effects on the planet’s resources of a spiraling human population. Of course, pollution and the depletion of natural resources have not been the only environmental concerns since that time: dwindling plant and animal biodiversity, the loss of wilderness, the degradation of ecosystems, and climate change are all part of a raft of ‘green’ issues that have implanted themselves into both public consciousness and public policy over subsequent years. The job of environmental ethics is to outline our moral obligations in the face of such concerns. In a nutshell, the two fundamental questions that environmental 1 ethics must address are: what duties do humans have with respect to the environment, and why? The latter question usually needs to be considered prior to the former; in order to tackle just what our obligations are, it is usually thought necessary to consider first why we have them. For example, do we have environmental obligations for the sake of human beings living in the world today, for humans living in the future, or for the sake of entities within the environment itself, irrespective of any human benefits? Different philosophers have given quite different answers to this fundamental question which, as we shall see, has led to the emergence of quite different environmental ethics.
The subject of Western environmental ethics has been widely written about and discussed but the same can not be said of ‘Japanese’ environmental ethics. This discipline has not been covered in any branch of Japanese philosophy nor has there been sufficient pressure exerted by ecologists on Japanese thinkers and writers to explain how the Japanese code addresses environmental concerns. Although some Japanese scholars have in the past articulated their ideas on working with the natural world, the field covering the spirit and core of Japanese environmental ethics remains largely unexplored. This paper examines and compares the discipline of Japanese environmental ethics, a ‘bottom up process’, with that of the Western model, a ‘top down process’. It defines, and presents a new insight into environmental ethics from the Japanese perspective where the concept of ‘living with nature’ is more sensitive towards the environment than is the Western one of ‘taming nature’.
Three decades ago, planned obsolescence was a widely discussed ethical issue in marketing classrooms. Planned obsolescence is topical again today because an increasing emphasis on continuous product development promotes shorter durables replacement and disposal cycles with troublesome environmental consequences. This paper offers explanations of why product obsolescence is practiced and why it works. It then examines the ethical responsibilities of product developers and corporate strategists and their differing responses to this problem. Pro-environment product design and marketing practices and innovative government policies may alleviate the problem over time. However, given the current lack of understanding about consumer replacement and disposal behavior, it is questionable as to whether these practices and policies will be sufficiently informed to be effective. Thus, marketing scholars have a significant opportunity to contribute to sustainable durables product development.
This paper explores some interconnections between the business and environmental ethics movements. The first section argues that business has obligations to protect the environment over and above what is required by environmental law and that it should cooperate and interact with government in establishing environmental regulation. Business must develop and demonstrate environmental moral leadership. The second section exposes the danger of using the rationale of “good ethics is good business” as a basis for such business moral leadership in both the business and environmental ethics movements. The third section cautions against the moral shallowness inherent in the position or in the promotional strategy of ecological homocentrism which claims that society, including business, ought to protect the environment solely because of harm done to human beings and human interests. This paper urges business and environmental ethicists to promote broader and deeper moral perspectives than ones based on mere self-interest or human interest. Otherwise both movements will come up ethically short.
This Second Edition of “A New Environmental Ethics: The Next Millennium for Life on Earth offers” clear, powerful, and often moving thoughts from Holmes Rolston III, one of the first and most respected philosophers to write on the environment and often called the “father of environmental ethics.” Rolston surveys the full spectrum of approaches in the field of environmental ethics and offers critical assessments of contemporary academic accounts. He draws on a lifetime of research and experience to suggest an outlook, and even hope, for the future. This forward-looking analysis, focused on the new millennium, will be a necessary complement to any balanced textbook or anthology in environmental ethics. The First Edition guaranteed “to put you in your place.” Beyond that, the Second Edition asks whether you want to live a “de-natured life on a de-natured planet.
Environmental Ethics is a systematic account of values carried by the natural world, coupled with an inquiry into duties toward animals, plants, species, and ecosystems. A comprehensive philosophy of nature is illustrated by and integrated with numerous actual examples of ethical decisions made in encounters with fauna and flora, endangered species, and threatened ecosystems. The ethics developed is informed throughout by ecological science and evolutionary biology, with attention to the logic of moving from what is in nature to what ought to be. The ethical theory is applied in detail to social, public, and business policy. Written in an engaging style, using diagrams and figures as well as numerous case studies, Environmental Ethics prods the reader into concrete application and invites reader participation in the ethical discussions. The ethics concludes by exploring the historical experiences of personal residence in a surrounding environment. Here is an adventure into what it means to live as responsible human beings in the community of life on Earth. In the series Ethics and Action, edited by Tom Regan.
This eighth volume in the SAGE Series on Green Society covers the moral relationship between humans and their natural environment, specifically targeting the contemporary green movement. Since the 1960s, green ethics and philosophies have helped give birth to the civil rights, feminist, and gay rights movements, as well as contemporary environmentalism. With a primary focus on green environmental ethics, this reference work, available in both print and electronic formats, presents approximately 150 signed entries arranged A-to-Z, traversing a wide range of curricular disciplines, including philosophy, psychology, business, economics, religion, and political science. A rich blend of topics, from the Hannover Principle to green eco-feminism, responsible eco-tourism, corporate values and sustainability, and more, are explained by university professors and scholars, all contributing to an outstanding reference mainly for academic and public libraries.
Despite its importance in addressing the widespread global destruction of nature, contemporary environmental ethics often relies on two misguided claims. These are: 1. That ecology provides reliable scientific laws for remedying environmental destruction. 2. That environmental ethics should be biocentric, not anthropocentric, and therefore that nonhuman beings should be accorded equal consideration of their interests, just as humans are.
This paper analytically characterizes the four main environmental sustainability paradigms (i.e., WS, weak sustainability; AG, a-growth; DG, de-growth; and SS, strong sustainability) by introducing uncertainty about future preferences for consumption and future technologies. SS represents an ethical approach because of its maximum aversion to inter-generational inequality of resources, whereas DG depicts preference changes, AG depicts technology changes, and WS represents the reference paradigm without accounting for preference or technology changes. By comparing the costs and benefits of these paradigms, solutions derived for the whole parameter domains based on data for a globally representative individual suggest that whenever environmental sustainability is pursued for welfare reasons within a utilitarian perspective (i.e., WS, AG, DG), it is not worth pursuing. In contrast, if environmental sustainability is achieved for ethical reasons within an egalitarian perspective (i.e., SS), it is worth pursuing, even with an increased world population. In terms of feasibility (i.e., whether there are realistic parameter values such that a given sustainability paradigm can achieve its goal), solutions are ranked ethics > preference > technology (i.e., SS > DG > AG), whereas WS is unfeasible. Thus, WS, AG, and DG are inconsistent sustainability paradigms, SS empirically solves the theoretical dispute on absolute rights, and environmental sustainability must be treated as an ethical issue. A conceptual discussion about environmental ethics and a statistical analysis based on panel data at a country level support the same insights. In terms of reliability (i.e., whether there are national policies or international agreements which can support a feasible sustainability paradigm), SS could be enforced by a global environmental agreement, supported by 66/55% of governments (i.e., top-down approach) and by 56/51% of citizens (i.e., bottom-up approach), in the most certain/uncertain scenarios, respectively.